Al-Ghazali on Disciplining the Soul and on Breaking the Two Desires

The Revival of the Religious Sciences #22 & 23

by Abu Hamid al-Ghazali, Abdal Hakim Murad (Translator)

The spiritual life in Islam begins with riyadat al-nafs, the inner warfare against the ego. Distracted and polluted by worldliness, the lower self has a tendency to drag the human creature down into arrogance and vice. Only by a powerful effort of will can the sincere worshipper achieve the purity of soul which enables him to attain God's proximity.

This translation of two chapters from The Revival of the Religious Sciences (Ihya' 'Ulum al-Din) details the sophisticated spiritual techniques adopted by classical Islam. In the first step, On Disciplining the Soul, which cites copious anecdotes from the Islamic scriptures and biographies of the saints, Ghazali explains how to acquire good character traits, and goes on to describe how the sickness of the heart may be cured. In the second part, Breaking the Two Desires, he focusses on the question of gluttony and sexual desire, concluding, in the words of the Prophet, that 'the best of all matters is the middle way'.

The translator has added an introduction and notes which explore Ghazali's ability to make use of Greek as well as Islamic ethics. The work will prove of special interest to those interested in Sufi mysticism, comparative ethics, and the question of sexuality in Islam.

Genres: Islam, Religion, Spirituality, Nonfiction, Philosophy, Theology, Self Help

370 pages, Paperback

First published January 1, 1990

About the author

أبو حامد الغزالي

Muslim theologian and philosopher Abu Hamid al-Ghazali of Persia worked to systematize Sufism, Islamic mysticism, and in The Incoherence of the Philosophers (1095) argued the incompatibility of thought of Plato and Aristotle with Islam.

Born in 1058, Abū Ḥāmid Muḥammad ibn Muḥammad al-Ghazālī ranked of the most prominent and influential Sunni jurists of his origin.

Islamic tradition considers him to be a Mujaddid, a renewer of the faith who, according to the prophetic hadith, appears once every century to restore the faith of the ummah ("the Islamic Community"). His works were so highly acclaimed by his contemporaries that al-Ghazali was awarded the honorific title "Proof of Islam" (Hujjat al-Islam).

Al-Ghazali believed that the Islamic spiritual tradition had become moribund and that the spiritual sciences taught by the first generation of Muslims had been forgotten.[24] That resulted in his writing his magnum opus entitled Ihya 'ulum al-din ("The Revival of the Religious Sciences"). Among his other works, the Tahāfut al-Falāsifa ("Incoherence of the Philosophers") is a significant landmark in the history of philosophy, as it advances the critique of Aristotelian science developed later in 14th-century Europe.

أبو حامد محمد الغزّالي الطوسي النيسابوري الصوفي الشافعي الأشعري، أحد أعلام عصره وأحد أشهر علماء المسلمين في القرن الخامس الهجري،(450 هـ - 505 هـ / 1058م - 1111م). كان فقيهاً وأصولياً وفيلسوفاً، وكان صوفيّ الطريقةِ، شافعيّ الفقهِ إذ لم يكن للشافعية في آخر عصره مثلَه.، وكان على مذهب الأشاعرة في العقيدة، وقد عُرف كأحد مؤسسي المدرسة الأشعرية في علم الكلام، وأحد أصولها الثلاثة بعد أبي الحسن الأشعري، (وكانوا الباقلاني والجويني والغزّالي) لُقّب الغزالي بألقاب كثيرة في حياته، أشهرها لقب "حجّة الإسلام"، وله أيضاً ألقاب مثل: زين الدين، ومحجّة الدين، والعالم الأوحد، ومفتي الأمّة، وبركة الأنام، وإمام أئمة الدين، وشرف الأئمة.
كان له أثرٌ كبيرٌ وبصمةٌ واضحةٌ في عدّة علوم مثل الفلسفة، والفقه الشافعي، وعلم الكلام، والتصوف، والمنطق، وترك عدداَ من الكتب في تلك المجالات.ولد وعاش في طوس، ثم انتقل إلى نيسابور ليلازم أبا المعالي الجويني (الملقّب بإمام الحرمين)، فأخذ عنه معظم العلوم، ولمّا بلغ عمره 34 سنة، رحل إلى بغداد مدرّساً في المدرسة النظامية في عهد الدولة العباسية بطلب من الوزير السلجوقي نظام الملك. في تلك الفترة اشتُهر شهرةً واسعةً، وصار مقصداً لطلاب العلم الشرعي من جميع البلدان، حتى بلغ أنه كان يجلس في مجلسه أكثر من 400 من أفاضل الناس وعلمائهم يستمعون له ويكتبون عنه العلم. وبعد 4 سنوات من التدريس قرر اعتزال الناس والتفرغ للعبادة وتربية نفسه، متأثراً بذلك بالصّوفية وكتبهم، فخرج من بغداد خفيةً في رحلة طويلة بلغت 11 سنة، تنقل خلالها بين دمشق والقدس والخليل ومكة والمدينة المنورة، كتب خلالها كتابه المشهور إحياء علوم الدين كخلاصة لتجربته الروحية، عاد بعدها إلى بلده طوس متخذاً بجوار بيته مدرسةً للفقهاء، وخانقاه (مكان للتعبّد والعزلة) للصوفية.

Reviews

[Farhad · Rating 5 out of 5]

Some of my favourite quotes:

"It has been said that 'every building has a foundation, and the foundation of Islam is good character'."

"Thus it is with the heart, which falls ill when it becomes incapable of performing the activity proper to it and for which it was created, which is the acquisition of knowledge, wisdom, and gnosis, and the love of God and of His worship, and taking delight in remembering Him, preferring these things to every other desire, and using all one's other desires and members for the sake of His remembrance. God (Exalted is He!) has said: 'I created jinn and mankind only to worship Me'."

"The finest thing through which good character can be put to the test is steadfastness in the face of suffering, and enduring the harshness of others, for whoever complains of the bad character of another man has revealed the badness of his own character, since good character is to endure that which offends."

"Slay not your hearts with much food and drink, for the heart is like a farmland which dies if watered excessively."

"A certain doctor of upright conduct once condemned overeating by saying, 'The most beneficial thing that a man can admit to his belly is a pomegranate, while the most damaging thing for it is salt. I prefer that one reduce one's intake of salt rather than increase the number of pomegranates one eats'."

[aryanum · Rating 5 out of 5]

Sorry in advance for this completely stupid millennial sounding review but that’s the only way I can truly convey what I went through with this book

First off, God gave this manz a MIND like omg

Throughout this book my mind was constantly going pookh pookh pookh 🤯🤯🤯

Second, this is one of those “Books you have to read before you die” but Islamic version, cuz any spiritual wayfarer should have this knowledge in their mind because truly, what imam ghazali mentioned, something along the lines of the spiritual essence of Islam just dying out and if it was bad back in his day, what abt today? It’s even worse

Also it is absolutely amazing to me, like ghazali ain’t ghazali for no reason, he’s not known for no reason, over the coarse of 2 years, while teaching students, practicing religion, and going abt his private life, in the little snippets of time he had, he spent studying Greek philosophy, and in the 3rd year, he compiled that information with Islamic facts like Quran and Sunnah and essentially CONVERTED GREEK PHILOSOPHY TO THE ISLAMIC VERSION LIKE WHAT

bro pls go and read this book now

Also total respect just respecc man respecc for this dudes references abt women and how they totally shut men down lemme tag a quote down below

“... a leading man in Basra went to his garden. By chance his eye fell upon the beautiful wife of his gardener. He sent the fellow away on some business and said to the woman: ‘Shut the gates’. She replied: ‘I have shut them all except one, which I cannot shut.’ He asked, ‘Which one is that?’ ‘The gate’ , said she, ‘that is between us and God.’ On receiving this answer the man repented and begged to be forgiven.”

YES SHUT HIM DOWN QUEEN 👏🏼👏🏼👏🏼

you rlly need to be focused and have an open mind and be in the mood to read this book but it is truly, if I dare so myself, life changing; and at the very least very thought provoking

[Marc Manley · Rating 4 out of 5]

I had read the 'Ihya' years ago in Arabic but saw that they had produced some English translations. And while I'm sure many may quibble about the choice of vernacular in the translation, I found the book to read well, if a bit archaic. Then again, al-Ghazali lived almost a thousand years ago so we should cut the translator some slack. I for one prefer the almost prose-like sense to it. I feel it better preserves what al-Ghazali is trying to say. Those who've read his works in the original Arabic will know that he was quite the wordsmith.

But for Muslims who wish to begin looking into studies in Tawawwuf but may be turned off by other new-age'y sounding authors, al-Ghazali is definitely a good starting point. I can comfortably recommend the English translation series.

[Arzu A · Rating 5 out of 5]

“A man who turn to God in repentance is higher in His sight than anyone else.” PG. 188

What a beautiful book. I recommend everyone, and yes also sisters, to read this book. Take it easy, and look chapter by chapter, reflect while/after reading.

[Ayesha Mashiat · Rating 5 out of 5]

I am a different person after reading this.

How can one book of merely 100 odd pages be so detailed about human nature?! To say that I'm amazed is a huge understatement. I am a different person inside. 2024 is starting strong.

This book is generally intended towards men but I think except for the wife related chapter every other one can be applicable by women as well. The essence of wisdom coming from every single sentence is a meticulous piece of art in itself. He doesn't delve into any chapter for more than two pages, yet he assembles every piece of information necessary for anyone working on self-improvement with precision.

In this book, Jawzi mentioned all possible forms of human traits that can bind him and restrict his development as a high-value person. He starts with "The Virtue of Mind" and ends with a beautiful summarization of how a disciplined soul looks like. In between, he includes twenty-eight chapters that briefly and precisely discuss different forms of 'hawa' and their cures. This is not your average self-help book of affirmations; it provides solutions, ways to overcome challenges, and guidance on changing perspectives when situations are unfavorable. Credit for the impactful nature of this book can also be attributed to the straightforward style of his writing. He didn't waste a lot of time going over 'how capable we are' or 'how beautiful we are'. He just simply presumed a man ought to be so and continued on and I love that approach. People back in the days were less fragile than us.

I love the chapter where he talked about how to treat wives. He encourages men to joke with their wives and asks them to dress up for them. He talks in favor of monogamy as well but he does not shame polygamy in a man if he needs so. I know in this ultra feminist world accepting that is hard, but guess what? Having four wives is better than having one wife and three girlfriends.

One thing was very clear in the book and that is to avoid extremism of all kinds. Be it excessive gluttony or anger or even thinking. Honestly, I was surprised by the chapter about over thinking. As an over thinker I need to reflect on those words. He even included solutions for scholars or people on deen to restraint their socialization with the like minded to avoid defamation of sorts from the laypeople. I like these very specific scenarios as these help us relate to such ones and acts accordingly.

This book also relates every each teaching and cure to Quran and hadith and those who knew better or were on par with him. So this could be a great recommendation for anyone trying to work on their selves following the Quran and the Sunnah but know that he only provides a brief path, the rest is for you to figure out. The figuring out is part of your story.

All in all a 10/10 read. Would recommend it to people till the day I drop dead.

[Kaaronica Evans-Ware · Rating 5 out of 5]

It's good to re-read this book when the nafs are trying to take over.

[Umar · Rating 5 out of 5]

Overall worthwhile read. Most of the beginning seems to be a lengthy introduction on part of TJ Winter/Abdal Hakim Murad. Like Hamza Yusuf he repeats much of his lectures in the introduction. He pays special attention to the influence on Ghazali's moral thought of Greek ethics, Galen, Neoplatonists, Christian lore, and Muslim moral teachers such as Miskawayh whom he relies on more than any other, so as you read you can tell where many of Ghazali's comments are coming from. One vivid example borrowed from Miskawayh is the example of man being like an ant stuck inside a heated ring, that outside the ring are angels and man or the ant must remain in the center of the ring to preserve himself. Winters does a good job of footnotes, detailed endnotes, providing commentary, biographical sketches and explaining some hard to understand passages. One can trace the chain from the early Muslims to the Sufis, which is nice to see the genesis and history (TJ Winters is a historian). He also threw in the Wonders of the Heart in the end which was nice and short to read. And of course, Winters has a great vocabulary that he utilizes successfully.

Most of the book consists of narrations of Sufis are early Muslims and then commentary from Ghazali of how to implement these traits. Its surprising, if not shocking to read many of the narrations on long stretches of hunger which sounds near impossible from the perspective of our daily consumerism. Ghazali's advice is needed in our society and sadly much of his advice explains the deplorable state of piety today. Ghazali drops hints and pieces of advice that hint to his intellect but he doesn't delve more deeply, preferring narrations, though I wish he would indulge more with these gems. There are points where Ghazali has lengthy narrations but some of them lack in comprehensiveness though they are memorable because of their attention to detail which is a break from the hagiographical anecdotes. There is also an excellent chapter on rearing children which was refreshing to read a pedagogy that instills piety, masculinity and femininity, while also being nurturing and caring for the children.

Weaknesses: I wish they would explain the types of food with images perhaps, even cooking instructions, so that I can give it a shot. Its crucial to preserve Ghazali's intent of making this book livable and do-able in real life for the reader. Ghazali is quite repetitive, and many of his narrations I have read elsewhere, even in the same book, but perhaps this is good since he memorized these narrations. Which leads me to another thing: it would have been nice to put more of the sayings in Arabic transliteration for readers to learn and memorize, which is there in the some footnotes but only mentioned in partial when there are differing quotes. And of course, it leaves me wanting to read more of Ghazali.

[Talha Ali · Rating 5 out of 5]

“A man once summed up the signs of good character by saying, ‘It is to be abundantly modest, to avoid harming others, to be righteous, truthful in speech, and of little discourse; it is to do many things and slip up infrequently, to avoid excess, to be loyal, friendly, dignified, patient, grateful, satisfied, forbearing, charitable, chaste and pitying; and not to curse or to insult people. or to backbite or slander them, and to avoid hastiness, hatred, meanness, and jealousy; to be cheerful and kind, to love [good] and hate [evil] for the sake of God, to be well-pleased with Him and to be angry for His sake. Such is the man of good character’.”

“Yusuf ibn Asbāt said, 'Good character has ten signs: reluctance to argue, fairness, never hoping for slips in others, looking for a charitable interpretation of other people's misdeeds, finding excuses for them, tolerating the harm they do to one, blaming oneself, knowing one's own faults and not those of others, meeting young and old alike with a cheerful face, and speaking kindly to those who are superior or more humble than oneself’.”

“If he sees that his is a predominantly irascible disposition he should oblige him always to be gentle and quiet, and should make him serve and keep the company of an ill-mannered in order that he might train his soul to tolerate him. One of the Sufis habituated his soul to mildness and freed himself from excessive anger by hiring a man to insult him in public: he
himself to be forbearing and to suppress his anger, continuing in this way until his nature became characterised by proverbial gentleness.”

"What is required is the establishment of an equilibrium between 'grudgingness' and 'prodigality', so that one remains in the centre and at the greatest possible distance from the two extremes. Should you wish to determine where this middle point lies, then consider the action which results necessarily from the blameworthy trait: if it is easier and more pleasurable for you than its opposite, then that trait is predominant in your case. For instance: should you find the acquisition and retention of money easier and more enjoyable than giving it to those who may justly receive it, then you should know that avarice is a dominant characteristic in you, and you must constantly give until such time as giving to a undeserving recipient becomes easier and more enjoyable than to withhold it legitimately, at which time prodigality will have assumed the dominant place. Then return to the practice of withholding your wealth, and constantly watch over your soul and draw inferences about your character from the evidence of what deeds it finds easy and which ones hard, until the connection between your heart and money is broken, and you incline neither towards giving it nor withholding it, since it has become as water to you, so that when you give or withhold it you do so for a needful purpose, and so that giving your money does not seem preferable to you than its retention."

[Sarah · Rating 5 out of 5]

Imam al-Ghazali is a genius in the understanding of the mind, its weaknesses and its strength. You might as well call him a Muslim's psychologist.
He writes so succinctly and so conversationally you feel as though you were sitting in his class as his students. As if he speaks to you directly.
His words are very logical and have great impact. I wouldn't advise reading his books quickly. Take your time to understand what he teaches. It can be heavy. And feel free to read the books again.
May Allah bless his grave and may He reward him abundantly for the benefit his books have provided for his readers. Ameen.

[Omar Khodr · Rating 5 out of 5]

Honestly life-changing, I wish I read it sooner. Deep, deep insights into self-discipline, modesty, moderation and ultimately gratefulness.

[Aisha · Rating 5 out of 5]

This book was truly immaculate, to say the least. And even though, this version is just a translation of the indescribable original (which is in the Persian language), I will dare say it does seem to come close. Or so it seems. It touches and explains so many important topics, that are even true to this day. It’s astonishing how Imam Al ghazali chooses his wording so carefully and the references he makes. And the way he stresses on these topics like hunger, solitude, silence, and sleeplessness. Not just the wording and references, but the metaphors Imam used to help us better understand this ugly and gruesome quality of following our desires, nonstop is just incredible. Comparing it to having a disease in our body or like having to control a beast by not giving it what it wants, to make it weak to have better control of it. I think even if you were to read this book 5-10 times, it wouldn’t be enough. Personally, I believe if you were to always keep this book at hand, it would be the best sheikh for you (if you by chance don’t have one already) and serve as a great help on your journey to asceticism. This book is truly masterpiece that shouldn’t be taken lightly and if I could give this book a million stars, I would. A true masterpiece.

[Sem]

One advice I have seen repeated a lot here is to read the stories or biographies of good people, people you want to be like.

There is a lot of emphasis on character traits and what to do in what case, as would be expected from the title.

Short to read since chapters are usually two or three pages long.

I like the references to Plato and other historical figures, as he often quotes their sayings.

[Sabira · Rating 5 out of 5]

Proabably the most useful book I have ever read...think:intellectual philosophy only applicable and necessary. I mean, if the everyone took a little something from Imam Ghazali and practiced it, the world would be a much better place. And this after only having read the first five chapters...

[AYAH]

I decided to read this in English! I have no idea why! I love medieval Arabic & find it very beautiful but I don't want to be distracted by it perhaps! I don't know.. I really need to get this into my materialistic heart & mind 3

[Kipriadi prawira · Rating 5 out of 5]

I think this is the most useful book I have ever read.It explains about the good character, desires, and so inspiring

[Iroda Toirova · Rating 5 out of 5]

One of the best books ever. Need to be read several times.
“Nafs tarbiyasi” kitobi

[Görkem Turan · Rating 5 out of 5]

Al-Ghazali’s Disciplining the Soul (Riyadat al-Nafs) is part of his larger work, The Revival of the Religious Sciences (Ihya Ulum al-Din), and it explores the purification of the soul through moral discipline. Here’s a summary of its core themes:

1. The Nature of the Soul: Al-Ghazali sees the soul as a complex entity with both noble and base desires. He believes that it is the task of every believer to refine the soul by directing it toward virtue and away from sin.
2. Self-Discipline: The book emphasizes that disciplining the soul requires willpower and deliberate action. Al-Ghazali advises methods like self-restraint, fasting, prayer, and moderation to cultivate virtues like patience, humility, and compassion.
3. Overcoming Negative Traits: Al-Ghazali categorizes negative traits (e.g., anger, greed, envy) as harmful to one’s spiritual health. He recommends strategies to counter each trait, such as cultivating generosity to overcome greed, patience to counter anger, and sincerity to avoid hypocrisy.
4. Practical Exercises: Al-Ghazali includes practices to build moral habits, including exercises for humility, perseverance, and thankfulness. Each exercise is designed to help believers reflect on their actions, develop self-awareness, and align their intentions with Islamic principles.
5. The Role of Knowledge: He stresses that true knowledge of oneself and God is crucial for disciplining the soul. Understanding the soul’s tendencies and weaknesses allows individuals to work actively toward self-improvement and spiritual fulfillment.

Overall, Disciplining the Soul is a guide to ethical self-refinement, encouraging Muslims to engage in inner struggle (jihad al-nafs) to achieve spiritual excellence and closeness to God. Al-Ghazali’s insights remain highly relevant for anyone seeking to lead a disciplined, purposeful life.


Al-Ghazali’s Breaking the Two Desires (Kasr al-Shahwatayn) addresses controlling two powerful human desires: the desire for food and the desire for sexual gratification. As part of his monumental work, The Revival of the Religious Sciences (Ihya Ulum al-Din), Al-Ghazali presents a framework to moderate these desires for spiritual growth. Here’s a summary of its key points:

1. Control of Appetite: Al-Ghazali emphasizes that overeating and indulgence weaken the soul’s spiritual focus. He discusses the virtues of moderation and fasting, showing how reducing one’s attachment to food can lead to greater self-discipline, humility, and closeness to God.
2. Regulation of Sexual Desire: He considers sexual desire natural but believes it requires balance. Al-Ghazali offers guidance on achieving moderation through marriage, self-control, and avoiding temptations. His advice aims to transform the desire into a constructive force, rather than one that leads to heedlessness or sin.
3. Benefits of Discipline: By controlling these desires, Al-Ghazali believes one can purify the soul, strengthen the will, and foster other virtues. He highlights that those who practice restraint find it easier to focus on prayer, charity, and other acts of devotion.
4. Practical Methods: Al-Ghazali provides practical tips for breaking these desires, including fasting, mindful eating, and spiritual exercises. His methods are aimed at reducing dependency on physical cravings to achieve greater spiritual clarity.

In Breaking the Two Desires, Al-Ghazali essentially provides a guide to conquering the impulses that often lead people away from their spiritual goals, aiming for balance and deeper fulfillment.

[Fahad Qazi · Rating 5 out of 5]

Al-Ghazzali's psychology is essentially that of monotheism and unity, the world view that "there is no god, but God" or "there is no deity, but God." It is to see the universe and all that is in it as aspects of the One God. The world view of monotheism (tawhid) forms the underlying basis for traditional psychology.

By the word "tradition" we mean al-din which has been defined as: "truths or principles of a Divine Origin revealed or unveiled to mankind through a messenger along with the ramifications and application of these principles in different realms including law, social structure, art, symbols, the sciences and embracing Supreme Knowledge along with the means for its attainment."

Tradition (al-din) is a point which is at one and the same time the Center and Origin of our being. Traditional psychology is oriented towards helping the individual as well as the human community find that Center as we prepare for the return to our Origin.

A monotheist (hanif) like al-Ghazzali regards the whole universe as a unity, as a single form, a single living and conscious thing, possessing will, intelligence, feeling, and pur-pose, revolving in a just and orderly system in which there is no discrimination no matter what one's gender, color, race, class, or faith be. All comes from God and returns to God, while a multitheist (mushrik) views the universe as a discordant assemblage full of disunity, contradiction, and heterogeneity containing many independent and conflicting poles, unconnected desires, customs, purposes, wills, sexes, sects, colors, races, classes, and faiths.”

“Know that the first duty incumbent upon whoever becomes a Muslim is to know and believe the meaning of the utterance "there is no god but God, Muhammad is the Messenger of God," which he pronounces with his tongue, understands in his heart, and believes so that he entertains no doubt about it. When he has believed and his heart is established firmly upon (that belief)—so that doubt cannot touch it—it is sufficient for the basis of being (one who submits to God's Will (muslim)). Knowing it with evidence and proof is an individual duty incumbent upon every (one who submits to God's Will (muslim)). The Prophet did not command the Arabs to seek proofs, to study theology, or to look for doubts and replies to those; rather, he was content with belief and faith.”

“The Messenger was asked: "What is the best of acts?" He answered: "That you die with your tongue moist with the remembrance of God Most High." And he said: "Should I not inform you of the best of your actions-the most acceptable to the King, may He be exalted-and your highest degrees, that which is better than giving alms of silver and gold, and better than shedding your blood in battle against enemies in defense of the faith?" They asked: "What is that, O Messenger of God?" He said: "The remembrance of God." The remembrance of God Most High! And he said: "Whoever remembering me engages in worshipful supplication of God, his gift is, in my opinion, greater and better than giving (charity) to beggars."

[Adil · Rating 4 out of 5]

By far the best book I've ever read and the first of the Ihya Ulum Al Deen set. The book alone contains a lot of quotes from all the major ascetics of Islam, including Shaykh Rumi to Bishr Al Hafi رحمه الله.

If you have a genuine intention to discipline your soul further and gain closeness to Allah, then this book is definitely the one for you. It may take a few attempts to understand the beginning Preface Introduction but it's just as important as the chapters.

May Allah preserve the works of Imaam Al Ghazalis and enable us all to benefit from his masterpiece.

[Humza Khan · Rating 5 out of 5]

Simply incredible book, some of the advice seems quite intense but Imam Ghazali explains it so eloquently and clearly.

I learned a lot from reading this but there is genuinely so much knowledge concisely packed in here that I feel I may have to re read this more times

[Danial Bhaila · Rating 5 out of 5]

Excellent

[Imrana Shaheen · Rating 5 out of 5]

Loved this book, it’s just amazing. It helps you improve yourself and gives great tips of improving one’s own self. I’ve read it time and time again.

[Raskolnikov · Rating 5 out of 5]

clear instructions on how to detoxify yourself from modern days artificially induced desires.

[Ruhel Miah · Rating 5 out of 5]

Amazing book! This is a must read for Muslims as it is required to tame the soul for the sake of Allah.

[Islam Robbyul · Rating 5 out of 5]

a great book which requires re-reading and studying. Introduction is comprehensive but not necessary.

[Ammar · Rating 5 out of 5]

This book is just pure wisdom and medicine for everyone. It is a very good translation by Sh. Abdal Hakim Murad. It is really indispensable for one aiming to achieve greater control over their self (or nafs). It contains numerous wonderful stories of saints who set an example for everyone. The knowledge about good character, desires, and rectification are too inspiring, enlightening, and effective to be expressed in words. It really is like a wondrous journey exploring the beauty of good character and the profound consequence of controlling the desires of food and sex. I absolutely recommend this book to read, but it seems like it is one of those books you can't just 'read', it is an intense book necessitating reflection and rereading to get the most out of it. When you read this book please be open to criticize yourself and reform your character to get the most out of it. God-willing, your self will be successfully reshaped into an illuminating body filled with humility and intellect removed from the shackles of desire to the freedom of righteousness and divine worship.

[Nusar Milbes · Rating 5 out of 5]

I have found myself recommending this book to countless amounts of people throughout the past few years. I have even given my personal copies as gifts: twice.

The introduction by Abdal Hakim Murad (Timothy Winter) is a among the best essays I have personally ever read. I think I have read the introduction 4 times and ever time I do it feels like the first time.

What follows is a very easy to follow translation of Imam Al-Ghazali's text with footnotes for further explanations of certain words or ambiguities that might arise that won't be clear to the reader.

[Jessica · Rating 5 out of 5]

This is the translation of a portion of one of the most famous volumes on Islamic spirituality and purification of the soul. It is a very complex book, and a guide best read with a teacher. This book is the epitome. The reader would hope to achieve the states indicated, but by all means not expected. One would read this book as a general guide to a higher state of being, but start small. In the age of extreme materialism, these kinds of books keep us grounded.

[Sudais Darr · Rating 5 out of 5]

Necessary reading for anyone caught in the hyper stimulating modern environment. A practical guide from Islamic principles elucidating the philosophy behind the two human desires throughout history, food and sex and their interconnectedness. Hujj-at-ul-Islam (The Proof of Islam) Imam Ghazali (rh) masterfully presents the case of self restraint and spiritual discipline through continuous remembrance of God and the Reality of the Next World.

[Jakob Ünsal · Rating 5 out of 5]

Probably the best book on discipline and abstinence I have ever read. There is so much to say, that I think it's best to not enumerate all the great things about this book, and rather have you read the whole book by yourself. So please do yourself a favor and read this immaculate and life-changing book.